Since the Reformation, and particularly since The birth of modern Pentecostalism at the Azusa Street Revival, the church has been divided over whether "charismatic gifts" are operative today. John MacArthur, in particular, is an outspoken opponent of charismatic gifts. He is a Cessationist - one who believes that the charismatic gifts ceased when the first generation of apostles died off.
MacArthur repeats a common proof-text that Cessationists use to argue that revelatory gifts, specifically prophecy, have eased. It is found in 1 Corinthians 13:8-12
Master's Seminary, which MacArthur heads, has produced a document that argues that the phrase " that which is perfect" refers to the formation of the New Testament Canon(esp page 2/188). There is nothing in the text that mentions the NT canon. It is purely reading man's theology into the text something that isn't there. The document parses the Greek ultra-hard in order to make room to insert this man-made idea.
The master's seminary document concedes that the coming of the perfect refers to maturity and completion, but does not allow these concepts to speak for themselves, but puts these idea in a straight-jacket by parsing obscurities in the Greek. MacArthur misses the forest for the trees. I shall let these idea speak for themselves in this article.
The Greek word translated perfect is teleios - meaning completeness. The text contrast this completeness with that which in part. The text could have easily read "When that which is complete is come, that which is in part shall pass away." What is that which is complete?
There are three context clues which tell us what this is and when it will happen: These are maturity and a changes in human epistemology (philosophy of knowledge) for believers.
It is written in verse 11, " When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things." Maturity is one demarcation of the coming of that which is complete. Eph 4:11-16 described apostles, prophets, evangelists, and pastor-teachers as given to equip the church until she "attains the stature of the fullness of Christ, a perfect man." The Greek word teleios also appears here to describe a mature adult church. Complete maturation of the church requires resurrection bodies, as flesh and blood cannot inherit the kingdom of God (1 Cor 15:35-54, particularly vs 50). While the church can reach a place of being "not immature," or literally "not green (Rev 14:15) in the corruptible body," it can only fully mature by being harvested into resurrection bodies.
The second context clue is given in verse 12. " For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known." This is describing a two phase change in epistemology. to the ancients, seeing through a glass darkly meant looking at a mirror of polished metal. These mirrors gave a good reflection of the big picture, but were poor at showing fine detail - details were fuzzy in these mirrors. We now see a big picture with a clear outline but fuzzy details. It is only when that which is complete is come, will we see everything with clarity.
It is written, that when that which is complete is come, that " then shall I know even as also I am known. (vs 12)." The ability to know as I am known means that the subjective filters of our limited perspective are taken away. We will be able to see ourselves as other see us; we won't be limited to one partial perspective, as we are now. The canonization of the New Testament did not take away these filters; it provided an anchor to counteract the tendencies of these filters to push us towards relativism, allowing us to be anchored in the truth. The Bible is a compass that allows us to truly proclaim "thus saith the Lord" in spite of the limited perspective we have by giving us enough of God's perspective to know some things truly.
When the resurrection of the saints occurs (1 Corinthians 15:35-54), the glorified bodies of the saints will have abilities far more advanced than our currently corruptible bodies allow. These will include advanced capacity for knowledge. Our epistemology will change. We will not need partial spiritual revelatory gifts because we will have access to all of the knowledge of God in its fullness. That which is complete will occur at the resurrection of the saints; until then we need all of the partial s that God is willing to give us to live our current, earthly lives in His strength.
MacArthur repeats a common proof-text that Cessationists use to argue that revelatory gifts, specifically prophecy, have eased. It is found in 1 Corinthians 13:8-12
" Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. "- 1Cor 13:8-12
Master's Seminary, which MacArthur heads, has produced a document that argues that the phrase " that which is perfect" refers to the formation of the New Testament Canon(esp page 2/188). There is nothing in the text that mentions the NT canon. It is purely reading man's theology into the text something that isn't there. The document parses the Greek ultra-hard in order to make room to insert this man-made idea.
The master's seminary document concedes that the coming of the perfect refers to maturity and completion, but does not allow these concepts to speak for themselves, but puts these idea in a straight-jacket by parsing obscurities in the Greek. MacArthur misses the forest for the trees. I shall let these idea speak for themselves in this article.
The Greek word translated perfect is teleios - meaning completeness. The text contrast this completeness with that which in part. The text could have easily read "When that which is complete is come, that which is in part shall pass away." What is that which is complete?
There are three context clues which tell us what this is and when it will happen: These are maturity and a changes in human epistemology (philosophy of knowledge) for believers.
It is written in verse 11, " When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things." Maturity is one demarcation of the coming of that which is complete. Eph 4:11-16 described apostles, prophets, evangelists, and pastor-teachers as given to equip the church until she "attains the stature of the fullness of Christ, a perfect man." The Greek word teleios also appears here to describe a mature adult church. Complete maturation of the church requires resurrection bodies, as flesh and blood cannot inherit the kingdom of God (1 Cor 15:35-54, particularly vs 50). While the church can reach a place of being "not immature," or literally "not green (Rev 14:15) in the corruptible body," it can only fully mature by being harvested into resurrection bodies.
The second context clue is given in verse 12. " For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known." This is describing a two phase change in epistemology. to the ancients, seeing through a glass darkly meant looking at a mirror of polished metal. These mirrors gave a good reflection of the big picture, but were poor at showing fine detail - details were fuzzy in these mirrors. We now see a big picture with a clear outline but fuzzy details. It is only when that which is complete is come, will we see everything with clarity.
It is written, that when that which is complete is come, that " then shall I know even as also I am known. (vs 12)." The ability to know as I am known means that the subjective filters of our limited perspective are taken away. We will be able to see ourselves as other see us; we won't be limited to one partial perspective, as we are now. The canonization of the New Testament did not take away these filters; it provided an anchor to counteract the tendencies of these filters to push us towards relativism, allowing us to be anchored in the truth. The Bible is a compass that allows us to truly proclaim "thus saith the Lord" in spite of the limited perspective we have by giving us enough of God's perspective to know some things truly.
When the resurrection of the saints occurs (1 Corinthians 15:35-54), the glorified bodies of the saints will have abilities far more advanced than our currently corruptible bodies allow. These will include advanced capacity for knowledge. Our epistemology will change. We will not need partial spiritual revelatory gifts because we will have access to all of the knowledge of God in its fullness. That which is complete will occur at the resurrection of the saints; until then we need all of the partial s that God is willing to give us to live our current, earthly lives in His strength.
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